The Role of Oral Tradition with Special Reference to the Thadou-Kuki Society

Journal of North East India Studies Vol. 6(1), Jan.-Jun. 2016, pp. 62-75. The Role of Oral Tradition with Special Reference to the Thadou-Kuki Society D. Mary Kim Haokip Thadou-Kuki society is well known for its oral tradition that expresses valuable messages. The Thadous have a rich collection of folk literature in different genres that include folk narratives, songs, proverbs, riddles, tales, nursery rhymes, lullabies, war songs, sacrificial chants, etc. All forms of oral tradition in Thadou society contains various informational values on religion, history, customs and public practices, and information that has the values of local wisdom in the daily life of the community, as well as genealogical information or descendant of a family in the community. All of the information are received, developed, and derived and transmitted to the future generations through a wide variety of oral tradition. However, with the advent of education, modern entertainment, changing lifestyle and advanced technology, oral tradition has begun to be gradually abandoned and forgotten by the Thadou society. This has adversely affected the existence and transmission of the rich and valuable oral tradition of the Thadous. The aim of the present paper is to discuss the gradual decline in the role and status of oral tradition in Thadou society and the need for maintaining and preserving before it is lost forever. The paper argues for collective responsibility of every member to preserve and store this rich oral tradition. Additionally, documentation and information centres, such as libraries, archives institution, and museum can help to identify, collect, document the oral tradition and preserve the information contained in the oral tradition. Keywords: Oral tradition, Thadou, Documentation and preservation Introduction Folk literature, also called folklore or oral tradition, is the lore (traditional knowledge and beliefs) of cultures having no written language. It is transmitted by word of mouth and consists of both prose and verse narratives, poems and songs. Folk literature is a collection of songs, poems, tales passed from generation to generation; it Dr. D. Mary Kim Haokip is Assistant Professor of Linguistics at Assam University, Silchar. [Email: [email protected]] ISSN 2278-1455 / eISSN 2277-6869 © 2016 Association for North East India Studies http://www.jneis.com D. Mary Kim Haokip 63 includes all the myths, fairy tales, legends, epics, fables, folktales and other traditions of preliterate society passed down by word of mouth through the generations. The authors of traditional literature are usually unknown or unidentifiable. Legends share stories of the heroic deeds of historical figures – usually saints, kings, or he- roes. Many think such stories as historical accounts, even though the basic historical facts generally have been embroidered upon and may even be questionable. Oral narratives are cultural materials and documents transmitted verbally from one generation to another in speeches or songs that later take up the form of folktales, folksongs, ballads, sayings or even chants. These stories have endured because they are entertaining, they embody the culture’s belief system, and they contain funda- mental human truths by which people have lived for centuries. Knowing the charac- ters and situations of folk literature is part of being culturally literate. Folk literature, regardless of its place of origin, seems clearly to have arisen to meet a variety of human needs. The needs are: I. to explain the mysteries of the natural world, II. to articulate our fears and dreams, III. to impose order on the apparent random, even chaotic, nature of life, and IV. to entertain ourselves and each other. In addition to this, languages live in oral traditions and expressions and these traditions help to safeguard more rather than dictionaries, grammars and databases. Play- ing a crucial part in keeping cultures alive, oral traditions and expressions are used to pass on knowledge, cultural and social values and collective memory. The functions of oral literature Oral literature is the repository of the critical knowledge, philosophy, and wisdom for non-literate societies. This literature, through it is a narrative, poetry, song, dance, myths and fables, and texts for religious rituals, provides a portrait of the meaning of life as experienced by the society at its particular time and place with its unique existential challenges. It encapsulates the traditional knowledge, beliefs and values about the environment and the nature of the society itself. It arises in response to the universal aesthetic impulse to provide narratives that explains the nature of life and describes human responses to challenges. This literature portrays how one is to live a moral life and explains the nature of one’s relationships to divinity. It thus retains the society’s knowledge to be passed on to succeeding generations. It contains the history of the society and its experiences. In various forms, this oral literature portrays the society’s belief system that makes sense of life. It provides a guide to human behaviour and how to live one’s life. With the arrival of literacy, the core of this literature and its art rapidly disappears. Oral literature is also the repository of artistic expression in a society. Its beauty resonates across cultural frontiers. As such, this literature is a response to the universal human instinct to find balance, harmony, and beauty in the world and the need to understand pain, suffering, and evil. It explains the causes of human suffering, justifies 64 Journal of North East India Studies them, and suggests ways of mediation and the healing of suffering. Oral literature also functions to fulfil the need for religious belief and spiritual fulfilment necessary for human existence. This universal human realm, peopled by spiritual beings and their personalities, is revealed through stories, tales, songs, myths, legends, prayers, and ritual texts. Such literature recounts the work of the gods, explains how the world and human existence came about, and reveals the nature of human frailty. Oral literature serves to communicate ideas, emotions, beliefs and appreciation of life. This literature defines, interprets, and elaborates on the society’s vision of reality and the dangers in the world. It deals with the human adventure and achievements against odds. Through the texts of the society’s rituals and ceremonies, the ecological elements that are critical to the society’s livelihood are portrayed and their functions sanctified. Oral literature is also a form of entertainment and fosters feelings of solidarity with others who have had similar experiences. In sum, oral literature may encompass many genres of linguistic expression and may perform many different functions for the society. The Thadous The Thadous are an indigenous tribal people native to Northeast India, Chin state and Sagaing Division in Burma and eastern Bangladesh with a population of 20,00,000 approximately. In Manipur, the Thadous are mostly found in Churachandpur district, Senapati district, Ukhrul district, South-Western Hills and Sadar Hills, Chandel district and Jiribam. At present, the Thadous practice Christianity as their religion. Christianity among the Thadous can be traced back to an Anglican missionary named William Pettigrew who worked in Manipur as a missionary from 1894. However, prior to the coming of Christianity, the Thadous had their own indigenous religion. Language Genetically, Thadou belongs to the Northern Kuki-Chin group of the Tibeto-Burman group of the Sino-Tibetan languages and their language is called Thadou pao ‘Thadou language’. Thadou language doesn’t have a script of its own. However, it is believed that Thadous had their own script. There is an interesting and hilarious folktale that illustrates how the Thadous lost their script. It is known that the Thadous were in possession of some documents, inscribed on leather, known as Savun Lekhajo1 ‘leather scroll’. These scrolls were lost in the passage of time and along with this, the Thadous also lost their script. The script was written on the skin of animal. The story tells us that while the Savun Lekhajol was being dried in the sun, the dog ate it and that is how Thadous lost their script. There are many initiatives by the native people to retrieve this lost script but they have not been successful. As a result, for a very long time, Thadou was an oral language until Ngulhao Thomsong with the help of the Christian missionary Dr. C. Crozier and his wife M.B. Crozier translated the Bible. With the publication of the first primer ‘Lekhabul’ in 1927 using the Roman script the language became a written language. Since then, many books have been in and about the language. At present, the language is taught as a language subject in Manipur D. Mary Kim Haokip 65 in the under graduate and graduate courses and the Thadou Literature textbook com- mittee looks into the matter relating to the pedagogical development of the language. Some selected oral narratives in the form of prose and poetry have been included in the syllabus. Socio-cultural life The Thadous have numerous types of culture and tradition. Rice is the staple food of this people. They domesticated a number of animals and some of them are very useful and helpful to their masters. Of these animals, sel ‘mithun’ is the most prized possession, while a dog is considered as a faithful animal. The festivals of these people include Lawm Sel Neh ‘a celebration by young people of the community after the season’s work is over’, Chang Kut ‘a celebration by the whole community after rice harvest’, Mim Kut ‘related to maize harvest and similar in content to Chang Kut’, Sa-Ai ‘a celebration of a successful big game hunt of big animals’, Chang-Ai ‘a celebration of bounteous rice harvest’, Hun ‘an occasion of worship in ancient times’, Chawn le Han ‘hosting of this occasion involved feasting and holding of sporting events’ etc.

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